commandment, with "get thee behind me Sa"tan."

THE PAPACY.

The church of Rome teaches that, "honor "and veneration are due to argels and saints"that these angels and saints offer up prayers "to God for us;-that it is good and profitable, 66 therefore, to have recourse to their interces"sion."

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It has been well and correctly observed upon this doctrine of desiring the intercession of an. gels and saints, "that none of these beings "could possibly hear the requests of all those, "who, at the same moment, and in far distant places, might be begging their intercession, "unless they were possessed of the divine at"tribute of omnipresence ;—and therefore this doctrine, if it does not directly sanction idolatry, is of an idolatrous character, contrary to the first and second commandments-contrary to the doctrine, which Christ uniformly taught, that our religious service was due only to God, and contained in this short sentence, "thou "shalt worship the Lord thy God, and him only shalt thou serve."—

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THE GOSPEL.

Christ teaches that "if men will enter into

"lite, they must keep the commandments of "God."

THE PAPACY.

Rome teaches, that "it is not breaking the "laws of God to make images for the sake of "assisting religious services.”—

The words of the second commandment are, "thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath-thou "shalt not bow down to them"-But, 'burning 'lamps and wax candles before pictures and 'images and kneeling before them-and offering up vows and petitions,' is certainly a breach of the second commandment, and is very much like worshipping them ;—and is an act of religion, neither performed by Christ, nor enjoined by him. If all this is not done in sign of worship, for a purpose very different from that, which is artfully pretended to be the object of it, and if men, really stand in need of any thing to remind them of their dependence upon the sovereign of the universe, and the adoration due to him, why do they not at once, turn their eyes to, and fix them upon the astonishing works of his creation? -Every thing we look at in nature, whether animate or inanimate, reminds us of the omnipotent artificer.The corn that clothes the fertile fields-the

winding streams which beautify the prospect and enrich the vallies-the mighty deep that separates the isles and continents, and abun dantly yields its valuable stores for the use of man—the stately forests which grace the sloping hills-the lofty mountains that reach above the clouds-the sun that shines by day, the moon that rules by night, the thickly studded firmament-the whole of this immense and grand display of nature is constantly before our eyes, declaring the wonderful, inexhaustible power of God, ever bearing testimony to his universal presence, and proclaiming that he is from everlasting to everlasting-Amongst his rational creatures are there any to be found so grossly stupid, so shamefully lost to a sense of their own dignity, so unmindful of their high origin, and glorious destination, so blind as not to see, that the very least part of this august. and magnificent scenery, is much better calculated to raise their thoughts from earth to heaven, than an ill painted picture, a wretchedly worked crucifix, or an insignificant doll of wax.

THE GOSPEL.

Christ instituted two sacraments.

THE PAPACY.

Rome has seven

sacraments :-baptism,

confirmation, the eucharist, penance, extremeunction, orders, matrimony.-And whoever denies that the sacraments are not exactly seven, is anathematised according to the council of

Trent.

THE GOSPEL.

When Christ instituted the first sacrament, he said, "this do in remembrance of me”—Thus he made it commemorative of his death, and the great sacrifice he was inaking for the benefit of the world.

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THE PAPACY.

Rome teaches that in the sacrament of the Eucharist there is truly, really, and substantially the body and blood, together with the soul and divinity of our Lord Jesus Christ, and 'that there is a conversion, or change of the 'whole substance of the bread into the body of 6 Christ, and of the whole substance of the wine 'into his blood.'

The advocates of this doctrine hold, that every word respecting the institution of this sacrament, is to be taken in the strictest, and most literal sense; which leads to a singular, and extraordinary conclusion.-If Christ, when he took the bread and broke it, and gave it to

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his disciples, as the evangelist St. Luke relates this circumstance, actually broke his own bo ly, and gave it to them-and when he gave them the cup, actually presented them with his own blood,―of what kind of an act had the great Messiah, the redeemer, the saviour of mankind been guilty at that moment?-He, who in the place called Gethsemane," when exceedingly sorrowful, even unto death, offered up his prayers to heaven, and said, “O! my father, if it be "possible, let this cup pass from me;-nevertheless, not as I will, but as thou wilt ;"-He, who was all meekness, and patience, and humility, is represented by the Roman Catholics according to this, their doctrine, as proudly and ostentatiously, breaking his own body and shedding his own blood!—

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But the heinous wickedness and impiety of this doctrine, does not stop here-For, after the bread and wine are changed into the real body and blood of Christ, the Church of Rome asserts, "that under either kind, Christ is received whole and entire."-Thus, at the celebration of the sacrament of the Eucharist, the persons assembled to partake of the consecrated elements, join in a religious ceremony, not only deeply tinctured with superstition and falsehood, but far exceeding in depravity and folly, the horror-causing rite of a barbarous people, who lived in the darkest age of antiquity, and which is thus recorded by the historian of Halicarnassus.-Ουρος δε ηλικίης σφι προκειται αλλος